War Battle Strategies
8. [al-Anfal, Medina 88, after Badr 2H]
The Quranic Text & Ali’s Version:
ذَلِكُمْ
فَذُوقُوهُ...
8: 14. Thus (will it be said):
"Taste ye then of the (punishment):
...وَأَنَّ لِلْكَافِرِينَ عَذَابَ النَّارِ ﴿١٤﴾
for those who resist Allah, is the penalty of the fire."
يَا
أَيُّهَا الَّذِينَ
آمَنُواْ...
8: 15. O ye who believe!
...إِذَا لَقِيتُمُ الَّذِينَ كَفَرُواْ زَحْفاً فَلاَ تُوَلُّوهُمُ الأَدْبَارَ ﴿١٥﴾
when ye meet the unbelievers in hostile array, never turn your backs to them.
C1190. The laws of Jihad are exactly similar to those enforced by military virtue and discipline. Meet your enemy fairly and squarely, not rashly, but after due preparation.
Zahfan in the text (meeting in hostile array) implies a slow and well-planned proceeding towards a hostile army. When once in combat, carry it through: there is no room for second thoughts.
Death or victory should be the motto of every soldier: it may be death for himself individually, but if he has faith, there is triumph in either case for his cause.
Two exceptions are recognised:
- reculer pour mieux sauter, to go back in order to jump forward; or
to deceive the enemy by a feint;
- if an individual or body is, by the chances of battle, isolated from his own force, he can fall back on his force in order to fight the battle.
There is no virtue in mere single-handedness. Each individual must use his life and his resources to the best advantage for the common cause.
فَلَمْ
تَقْتُلُوهُمْ
وَلَـكِنَّ
اللّهَ قَتَلَهُمْ...
8: 17. It is not ye who slew them;
it was Allah:
...وَمَا رَمَيْتَ إِذْ رَمَيْتَ وَلَـكِنَّ اللّهَ رَمَى...
when thou threwest (a handful of dust), it was not thy act, but Allah's:
C1191. When the battle began, the Holy Prophet prayed, and threw a handful of dust or sand at the enemy, which, as described in traditions, struck the eyes of the enemy.
This had a great psychological effect. Every act in the battle is ascribed to Allah, a it was in His cause and it was not undertaken except by His command. (R).
...وَلِيُبْلِيَ الْمُؤْمِنِينَ مِنْهُ بَلاء حَسَناً...
in order that He might test the believers by a gracious trial from Himself:
C1192. Numerically the odds against the Muslims were three to one. In other ways they were at a disadvantage: of arms and equipment they had but little, while the enemy were well-found: they were inexperienced, while the Quraish had brought their foremost warriors.
In all this there was a test, but the test was accompanied by gracious favours of countless value:
- their Commander was one in whom they had perfect faith, and for whom they were ready to lay down their lives;
- the rain refreshed them;
- their spirit was unshaken; and
- they were fighting in Allah's cause.
Thus the trial or test became itself a blessing.
...إِنَّ اللّهَ سَمِيعٌ عَلِيمٌ ﴿١٧﴾
for Allah is He who heareth and knoweth (all things).
Asad’s Version:
8: 14 O you who have attained to faith! When you meet in battle those who are bent on denying the truth, advance in great force, do not turn your backs on them:
8: 15 for whoever on that day turns his back on them – unless it be in a battle maneuver or in an endeavor to join another troop shall indeed have earned the burden of God’s condemnation, and his goal shall be hell: and how vile a journey’s end!
[asad note 17: …..no retreat is permissible ]
[ali note 1190 The laws of spiritual fight are exactly similar to those enforced by military virtue and discipline]
{ Ruby’s take – retreat may be allowed only if the commander decides so as a strategy (see the next verses), but individual person cannot retreat on his own decision or slow down, even that means death. This kind of fight is for the true causes of Jihad: fighting grave injustice and oppression, fighting to establish God’s order, not for dominance or for acquiring control to impose one’s will on another}
8: 17 And yet, it was not you who slew the enemy, but it was God who slew them; and it was not you who cast (or shooting an arrow) when you did cast it , but it was God who cast it: and in order that He might test the believers by goodly test of His Own ordaining. Verily, God is all-hearing, all knowing!
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9. [at-Tawbah, Medina 113, 9H after Tabuk]
The Quranic Text & Ali’s Version:
فَإِذَا
انسَلَخَ الأَشْهُرُ
الْحُرُمُ ...
9: 5. But when the forbidden months are past,
C1250. The emphasis is on the first clause; it is only when the four months of grace are past, and the other party show no signs of desisting from their treacherous designs by right conduct, that the state of war supervenes-between Faith and Unfaith.
... فَاقْتُلُواْ الْمُشْرِكِينَ حَيْثُ وَجَدتُّمُوهُمْ...
then fight and slay the pagans wherever ye find them
C1251. When war becomes inevitable, it must be prosecuted with vigour.
According to the English phrase, you cannot fight with kid gloves. The fighting may take the form of killing, capture, or siege, or ambush and other stratagems.
But even then there is room for repentance and amendment on the part of the guilty party, and if that takes place, our duty is forgiveness and the establishment of peace.
...وَخُذُوهُمْ وَاحْصُرُوهُمْ وَاقْعُدُواْ لَهُمْ كُلَّ مَرْصَدٍ... ...
and seize them, beleaguer them and lie in wait for them in every stratagem (of war);
...فَإِن تَابُواْ وَأَقَامُواْ الصَّلاَةَ وَآتَوُاْ الزَّكَاةَ فَخَلُّواْ سَبِيلَهُمْ...
but if they repent, and establish regular prayers and practice regular charity, then open the way for them:
C1252. The repentance must be sincere, and that is shown by conduct-a religious spirit of true prayer and charity.
In that case we are not to bar the gate against the repentant. On the contrary we must do all we can to make their way easy, remembering that Allah is Oft-forgiving, Most Merciful.
...إِنَّ اللّهَ غَفُورٌ رَّحِيمٌ ﴿٥﴾
for Allah is Oft-Forgiving, Most Merciful.
وَمَا
كَانَ الْمُؤْمِنُونَ
لِيَنفِرُواْ
كَآفَّةً...
9: 122. Nor should the believers all go forth together:
فَلَوْلاَ نَفَرَ مِن كُلِّ فِرْقَةٍ مِّنْهُمْ طَآئِفَةٌ لِّيَتَفَقَّهُواْ فِي الدِّينِ...
if a contingent from every expedition remained behind, they could devote themselves to studies in religion,
... وَلِيُنذِرُواْ قَوْمَهُمْ إِذَا رَجَعُواْ إِلَيْهِمْ لَعَلَّهُمْ يَحْذَرُونَ ﴿١٢٢﴾
and admonish the people when they return to them, that thus they (may learn) to guard themselves (against evil).
C1373. Fighting may be inevitable, and where a call is made by the ruler of an Islamic State, it should be obeyed.
But fighting is not to be glorified to the exclusion of all else. Even among those who are able to go forth, a party should remain behind for purposes of study, so that when the fighters return home, their minds may be attuned again to the more normal interests of religious life, under properly instructed teachers.
The students and teachers are soldiers of the Jihad in their spirit of obedience and discipline. (R).
9: 5
Asad And so, when the sacred months are over, slay those who ascribe divinity to aught beside God wherever you may come upon them, and take them captive, and besiege them and lie in wait for them at every conceivable place.
Pickthall Then, when the sacred months have passed, slay the idolaters wherever ye find them, and take them (captive), and besiege them, and prepare for them each ambush. But if they repent and establish worship and pay the poor due, then leave their way free. Lo! Allah is Forgiving, Merciful.
Transliteration Fa izansalakhal asyhurul hurumu faqtulul musyrikina haisu wajattumu_hum wa khuzu_hum wahsuru_hum waq'udu_ lahum kulla marsad(in), fa in ta_bu_ wa aqa_mus sala_ta wa a_tawuz zaka_ta fa khallu_ sabilahum, innalla_ha gafu_rur rahim(un).
9: 122
ASAD Nor should the Believers all go forth together: if a contingent from every expedition remained behind, they could devote themselves to studies to studies in religion, and admonish the people when they return to them- that thus they [may learn] to guard themselves [against evil]. [ali] [see ali’s note 1373:……..fighting is not to be glorified to the exclusion of all else.